I followed up my original post on XV6700 and XV6800 by doing an analysis of the legal battle between Qualcomm and Broadcom and its potential impact on Verizon’s introduction of XV6800.

My second post ended on an optimistic note for the early release date of XV6800 based on the recent agreement between Verizon and Broadcom. The Verizon-Broadcom agreement apparently frees Verizon to offer PDA/Cell phones like the XV6800 which have a Qualcomm chip that allegedly infringes on Broadcom patents.

However, there is still no word on the XV6800 release date even after the Verizon-Broadcom agreement which should have ended the mystery.

I talked again to a Verizon’s customer service rep on July 27 on the phone and asked for information on the upcoming XV6800 which is meant to be a successor to their XV6700 model. The Verizon customer rep said that he knew nothing about any XV6800 and they usually get only one week notice before a new product comes out.

I pointed out to the rep that there had already been many discussions on the web of the XV6800 since the Christmas season of 2006 and so it was surprising that no official information is available from Verizon.

The Verizon rep was sympathetic and suggested that I go to phonescoop.com.

When I went to phonescoop.com and looked around I found this. The site has good information about the XV6800 but most of it is common knowledge by now to the XV6800 fans. The phonescoop site does not seem to mention that the XV6800 has 256 megabytes of RAM which is a substantial increase from XV6700.

The next day, on July 28, I visited a large Verizon store hoping for a face to face conversation with an experienced Verizon employee.

After about 10 minutes of waiting, a well dressed gentleman came up to me and said that he could help me. Not losing any time, I asked him whether he could tell me the release date for the XV6800 as I was waiting to buy it.

Here is the Whole Conversation about XV6800.

Luthar: I am very interested in buying the XV6800 when it comes out. Can you tell me anything about its release date.

Verizon Rep (VR): No, I can’t do that. I don’t have that information.

Luthar: Do you think it would be out in two or three weeks? Would that be a good estimate?

VR: I don’t know. I just don’t know.

Seeing that he was not denying the very existence of the XV6800, I asked, “What could be taking so long for Verizon to bring it out..”

VR: Testing. Verizon has to thoroughly test a phone before they release it. If a phone does not pass the tests, it does not get released.

Luthar: What tests, what kind of tests are done on these phones. Is this not just an upgrade from the XV6700? What new testing are they doing?

VR: Tests, tests, tests have to be done to make sure everything works…..

Luthar: OK. Does Verizon have another phone like the XV6800 with a sliding keyboard? I guess what I am asking is that whether there is another phone that I can buy that has some of the XV6800 features. Would one of the Blackberry phones be a similar phone or a close competitor for it for Verizon customers who are waiting for an upgrade to XV6800?

VR: Not really. We don’t have any other phones at this time with the sliding keyboard except the XV6700. Would you like to look at that?

Luthar: I have already looked at that and tried it out. I don’t want to get the XV6700 if the XV6800 is going to be released in a few weeks.

VR: I don’t know when that phone will be released. It could be a few months. It all depends on the testing. If a phone fails the test, it does not get released.

Luthar: A few months? There have been pictures of it all over the web since December of 2006.

VR: I can’t really tell you anything more than I have.

***********************************************

The conversation left me wondering again what the Verizon strategy is.

When Apple was getting ready to release the iPhone, a big media sensation was created that ultimately had people waiting in lines for the iPhone.

Verizon’s strategy seems to be just the opposite and there has not been any official word on the XV6800 release date at all.

For many business people and professors who use windows applications including Microsoft Outlook to synchronize to their Exchange servers at work, the XV6800 is a far superior choice to the iPhone.

Could Verizon be missing an opportunity to market the XV6800 to its customers who could potentially be switching to Sprint to get its twin the Sprint Mogul (PPC-6800)?

Time will tell what is going on behind the scenes with the Verizon XV6800 and how this fits in with the Verizon’s strategy for marketing this device which many consider to have much more utility for their work than the Apple’s iPhone.

Question from a student: As a Hindu living in the U.S., should I remain a vegetarian? If I include meat in my diet there are so many more choices in restaurant menus. Also, when I go to parties I feel awkward telling the host that I can’t eat many of their meat dishes. It is really uncomfortable. I see many of my Indian friends eating meat and fish and caviar and whatever is available and I feel they are more accepted socially in the western culture and that will help them get ahead professionally as well and make more money. As an American born in India, I feel very conflicted about this whole vegetarianism issue. There is pressure from my family to remain a vegetarian but my friends who are not vegetarians are having a better time at my college it seems.

Like this:

After thinking some more about why Verizon’s XV 6800 model has not yet made it to the stores, I did some research and realized that there is a logical reason for it. Evidently the problem seems to have now been solved by Verizon and so the XV 6800 should be available in the near future.

Here is the story, I think.

It seems that Verizon’s XV 6800 had been delayed due to the ongoing legal dispute between Qualcomm and Broadcom.

Therefore, the ITC banned future imports of products to the US containing Qualcomm chips.

Guess what? High Tech Computer Corporation (HTC) which is the manufacturer of Verizon’s cutting edge XV 6800 and its twin the Sprint Mogul PPC-6800 powers the 6800 models with a Qualcomm chip (MSM7500)!

So, although the legal dispute over patents started with Qualcomm and Broadcom, a number of chip users of Qualcomm in the U.S. are affected including Verizon and Sprint! This explains the delay in the XV 6800. Some of the information on this can be found at the following url.

After the ITC issued its ruling to ban the import of Qualcomm chip based products that infringe on Broadcom’s patents, the reaction by Verizon was predictable and an unhappy one. Verizon and its customers would definitely be hurt severely by such a ban.

The ITC ruling was appealed to President Bush who has the right to affirm, modify, or veto the ruling within 60 days.

Verizon, however, apparently had second thoughts about waiting for President Bush to make a decision on the Qualcomm case. In a brilliant tactical move, Verizon, bypassing its partner Qualcomm, reached an agreement directly with Broadcom that would allow Verizon to sell products containing Qualcomm chips even though these chips may infringe on Broadcom patents.

The Verizon-Broadcom agreement stipulates that Verizon Wireless will pay Broadcom $6 per phone (up to $200 million) for rights to the patent in question.

This will allow Verizon to start selling their latest phones containing Qualcomm chips in the U.S. market without fear of Broadcom as Broadcom has now been paid off. In order to make Broadcom even happier, Verizon also agreed to stop helping Qualcomm to overturn the ITC ban on Qualcomm’s chips. Verizon wireless broke the story on its website last week.

Broadcom is clearly the victor here. However, Verizon also won. For Verizon, 200 million dollars to Broadcom is a small price to continue having the dominant role in the wireless market.

Qualcomm, of course, is probably not too happy right now, although publicly they are saying that they like the Broadcom and Verizon agreement. Perhaps Qualcomm likes it because at least the products containing their chips can now be sold in the U.S. by Verizon. According to Qualcomm, serious issues of public policy and public interest still remain regarding this case and need to be addressed. At least, that’s what they say on their website.

Reports have been coming since the 2006 Christmas/New year shopping season that Verizon was getting ready to release the successor to their popular PDA/Cellphone XV 6700.

Verizon’s XV 6700 generally got good reviews when it came out. It’s sliding keyboard and being able to connect to the web made it an early favorite for business people, professors, students, and those who want to stay at the cutting edge of technology.

The built in windows mobile 5.0 operating system along with Windows applications and the ability to synchronize Outlook with Microsoft Exchange are some of the attractive features of Verizon’s XV 6700.

Where is Verizon’s XV 6800?

It is now almost the end of July 2007 and I have not seen XV 6800 at any Verizon store. Verizon salespeople and those working in the customer service department have been unable to say anything about the XV 6800 since December of 2006 when the news/rumors started surfacing that its release as the successor of XV 6700 was imminent.

Sprint Mogul (PPC-6800)

Sprint, on the other hand, has released the successor to their PPC 6700. The Sprint PPC 6800 is called the Mogul.

Verizon customers whose one or two year contract with the company has expired are left scratching their head. What should they do? Stay with Verizon’s network or jump ship. The release date for Verizon’s XV 6800 has been shrouded in mystery.

Verizon XV 6800 Release Date

About a week ago, in a casual conversation, a Verizon employee mentioned to me that the Verizon technicians or salespeople were getting some training materials on the XV 6800. If I heard correctly, perhaps Verizon is getting ready to make the big announcement.

Regardless of when the release date is for Verizon’s XV 6800, I would love to know Verizon’s strategic reasons for giving little information to customers prior to this much awaited product coming out.

A seeker asks: In Hinduism, there is a belief in reincarnation. The idea of reincarnation is that when the body dies, I will be born again. However, we are taught to pursue Moksha (salvation) which puts an end to the cycle of birth and death. As a Hindu, why should I pursue Moksha? Is that not a permanent death forever? At least with reincarnation, I have a chance to be reborn. Perhaps I will get to meet old girl friends in my next birth and go to Las Vegas and Bombay again. But if I get Moksha, according to Hindu teachings, I will never be reborn. That is scary, is it not? Why should I then seek Moksha as stated in our scriptures? How does this idea of Moksha as salvation or liberation make any sense?

Editor’s note: Moksha in Hinduism is not viewed as permanent death but an awakening into eternal life. Moksha is essentially the recognition that one’s very nature is that of freedom and wholeness. The questioner’s presumption that his next life would be according to present desires or expectations (going to Las Vegas or Bombay with his old girlfriends) is not consistent with the doctrine of Karma. According to the doctrine of karma, the next birth is determined by a combination of actions taken in previous lives and the present life. The merits and demerits generated thus will determine future experiences of pleasures and pains. Therefore, there is no guarantee that the expectations to be with specific individuals and repeat pleasurable experiences would come to fruition in the next life. Although the seeker premises the question on a faulty understanding of the ancient teachings on karma and reincarnation, Dr. Subramanian clarifies logically the nature of Moksha and why it is considered the most worthy goal in Hinduism.

As a way of introduction,Dr. Shyam Subramanian is a professor of medicine and also well trained in the classical traditions of Vedanta. Shyam-Ji’s knowledge of Sanskrit and understanding of subtle truths of the Upanishads makes him a brilliant exponent of various Eastern philosophies and religions from a Vedantic perspective. His writing is clear and easy to follow and very helpful for the novice and the advanced students of Hindu philosophy. If any errors have crept in Shyam-Ji’s presentation due to my minor editing, these will be corrected as soon as pointed out.

Editor’s note: The doctrines of Karma and Reincarnation play an important role in laying the ethical foundations of conduct in Hinduism, Buddhism, and Jainism. In Bhagavad Gita, the sacred scripture of Hinduism, the path of Karma Yoga (The Yoga of Action) leading to liberation (Moksha) is laid out and explained by Sri Krishna.

In popular understanding, the term Karma can have connotations of both cause and effect. Karma can mean action and activity. It can also mean the fruit or the results of such action and activity that we have to bear. For example, ethical, noble, and selfless actions (karmas) are said to lead to good fortune in the future or in a future life. The opposite of that is true as well.

According to Hinduism, how one leads one’s life determines the mental state in the last moments. The mental atmosphere, ideas, and images occurring in the last moments of life lead to a particular type of rebirth (Bhagavad Gita, Ch. 8, verse 6).

In the article given below, Sri Sunder Hattangadi, a retired psychiatrist and a serious student of Sanskrit, discusses the concept of Karma with references to the classical scriptures of Hinduism. This piece is written at a very high level and a short bibliography is provided at the end for those interested in more information. Even though many Sanskrit terms are used in the text, Sunder-Ji provides excellent English translations to the Sanskrit verses which makes the article very readable by people of all backgrounds.

The original writing was posted by Sunder-Ji to the Advaitin list. The Advaitin list is one of the largest lists in the world to discuss the doctrine of Advaita Vedanta as taught by Adi Shankracharya. Sunder-Ji is a member and a moderator of the Advaitin list. His exceptional mastery of both English and Sanskrit make his works of great value.

I did restructure Sunder-Ji’s article a bit but not with much confidence in my judgment. If any errors have occurred, these will be corrected as soon as pointed out by Sunder-Ji and other learned members of the Advaitin list.

Sri Sunder Hattangadi

The Hindu Doctrine of Karma

Perhaps no word captures the mystery of human existence as suggestively as the word Karma. It is a word that evokes such a host of associated ideas – ethical-moral, psychological, metaphysical, and mystical – that one can easily lose one’s bearings in trying to understand it.

Krishna himself declares in Gita (4:17) – gahanA karmaNo gatiH – “hard to understand is the true nature of action”[`viShamA durj~neyA…yAthAtmyaM tattvam’]. It may be compared to exploring the Himalayan ranges to reach the peak of Kailasa, Shiva’s abode.

Simply defined, karma means action. The stem word, karman, is derived etymologically from the root verb (dhAtu) kRRi, to do, which also generates a multitude of other cognate words that are inextricably related to Karma – e.g. kartA (doer), kartavya/kArya (duty), kAraNa (cause), karaNa (instrument), and so on.

The definitions of Karma are modified by the prefixes, or adjectives, or compound words that are added to it, for example: Karmas may be described as sAtvika, rAjasika or tAmasika; nitya, naimittika; sa~nchita, kriyamANa (Agami), and prArabdha; kAmya, niShkAma; nyAyya, viparIta; shAstra-vidhanokta or avidhipUrvaka; akarma, vikarma, naiShkarmya; svabhAvaja/sahaja.

The Bhagavad-Gita, which Shankara has called `samasta-vedArtha-sAra-sa~Ngraha’ or the `epitome of the essentials of the whole Vedic teaching’ (or Spiritual Knowledge), is the incomparable vade mecum in explaining all the implications of the word Karma. It is a triune synthesis of dharma-shAstra, karma yoga-shAstra, and mokSha-shAstra. Any reader has a wide choice of verses to select in understanding this unique word. The present article is only one such selection, by no means exhaustive, and is only meant to serve as a pointer to other treasures.

Karma and Moksha: Action and Liberation

The word `karma’ yields over 300 words when associated with other prefixes and words to form compound words. The frequency of the word is relatively small in the Vedas & Upanishads, though the major portions of the Vedas (saMhita-s, brAhmaNa-s) are known as Karma-Kanda, i.e. dealing with rituals of worship. They, and the `dharma-shAstra’-s (scriptures on conduct), deal with the do’s and don’ts for the effective functioning of individuals, families, and society. The word has been repeated over a hundred times in the Gita.

The whole pursuit of Reality, the abode of Immortality (13:13) and Imperishable Bliss (5:21), is the effort to transcend the bondage or limitations caused by action. Every ego-centric action leaves an impression (vAsanA) on the mind (or chitta – the memory store-house) serving as a seed to germinate into further action, and results in consequences (karma-phala), that have to be experienced (enjoyed or suffered) in the present or subsequent life. These tendencies (vAsanA-s) can be countered by proper discipline of unselfish actions which leave impressions (saMskara-s). This wiping out of vAsanA-s (vAsanA-kShaya) itself is known as liberation (mukti).

The goal of action is to attain `actionlessness’, (naiShkarmya – Gita 3:4, 18:49). Immortality, freedom from delusion and sorrow and sin, peace, bliss, freedom from desire and anger, are the fruits of this pursuit, as attested in the following verses.

Shankra Bhashya on Gita 3:16 states: ` ….till one attains the qualifications for Devotion to the knowledge of the Self, one who knows not the Self and is therefore qualified (for action only) should resort to Devotion to action as a means of attaining Devotion to knowledge.”

In Gita 4:25-32, Krishna defines the manifold yajna-s which are born of action (Bhashya: “in deed, speech and thought”, the not-Self, for the Self is actionless. If you realize that these are not my actions, I am actionless, I am unconcerned, you will be released by this right knowledge, from evil, from the bond of samsara”).

In Gita, 5:8-9, are described other actions (“seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, letting go, seizing, opening and closing the eyes”,) which are expressed by a truth-knower as “I do nothing at all, the senses move among the sense-objects.”

Actions, or the flux of events or changes in phenomena, happen in Prakriti (Gita 7:4) or in Kshetra (13:5-6) when applied to an individual. 3:27 – “Actions are wrought in all cases by the energies of Nature (Prakriti). One whose mind is deluded by egoism thinks `I am the doer’. ”

How does Vedanta view Karma?

Gita 18:13 – (also 2:46, 4:33) Bhashya – “all action ceases when the knowledge of the Self arises, so that Vedanta, which imparts Self-knowledge, is the `end of action’; (sA~Nkhye kRRitAnte)”.

Other References From Upanishads and Bhagavad Gita on Karma

The classical definition of karma is given in Gita 8:3: bhUtabhAvodbhavakaro visargaH karmasaj~nitaH – “The offering which causes the origin of physical beings is called action (Karma)”.

Shankara Bhashya on this is: “The sacrificial act which consists in offering cooked rice, cakes and the like to the Gods (Devatas) and which causes the origin of all creatures, is known by the term Karma; for it forms the seed as it were of all beings; it is in virtue of this act that all beings, animate and inanimate, come into existence, after passing through rain and other regions of life.”

Brihadaranyaka Upanishad, 1:6:1, states: “This Universe is formed of three entities: name, form, and action.”

Taittiriya Upanishad, 1:11:2-4, gives the guidelines – “……should you have any doubt with regard to duties or customs, you should behave in those matters just as the Brahmana-s (learned ones) do, who may happen to be there and who are able and noble thinkers, who are adept in those duties and customs, who are not directed by others, who are not cruel, and who are desirous of merit…..”

Gita 3:14-15 – “From food creatures come forth; the production of food is from rain; rain comes forth from sacrifice; sacrifice is born of action; know thou that action comes from Brahman; and Brahman comes from the Imperishable. Therefore the all-pervading Brahman ever rests in sacrifice.”

Shankara Bhashya : “…Yajna or sacrifice spoken of refers to what is called `apUrva’; and this is the result of the activities of the sacrificer and his priests (ritviks) engaged in a sacrifice. These activities are enjoined in the Veda (Brahman), and the Veda comes from the Imperishable, the Paramatman, the Highest Self. Because the Veda has arisen from the Highest Self, the Akshara, the Imperishable, as the breath comes out of a man, therefore, the Veda, though all comprehending as revealing all things, ever rests in sacrifice, i.e., it treats mainly of sacrifices and the mode of their performance.”

As the reader can see, the word Karma has a rich history and heritage. A discussion of it is intimately tied to other topics such as reincarnation (rebirth) and moksha (liberation). Please review the following references for more information.